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Article 370 and 35-A: Rigmarole to becloud UN charter and resolutions

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India has scrapped articles 370 and 35-A of its constitution. The article 370 withdraws `special status’ for disputed Kashmir. According to India, this status was quid pro quo for fire-brand Kashmir leader Sheikh Abdulah and so-called `Kashmir constituent assembly’ for `acceding to India’. Article 35-A protects hereditary rights granted by Kashmir’s prince to its subjects.

To divert world’s attention from disputed nature of the state, India beclouds the bitter truth that Kashmir is a disputed state, not an `integral part’ of India. `Accession to India’ is ultra vires under United Nations’ resolutions and Simla Accord. Future of Kashmir remains to be self-determined by Kashmiris themselves.

Historian Alastair Lamb, in his works has lambasted India’s view that Kashmir prince, maharajha Hari Singh acceded to India by signing an `instrument of accession’ on October 26, 1947.Avtar Singh Bhasin, through lens of Pandit Jawahar Lal Nehru’s documents, shows that Nehru had a perfidious mind. He remained committed to plebiscite and never cared a fig for `accession’ resolution or `instrument’. Curious readers may refer to Lamb’s Incomplete Partition,  Kashmir – A disputed legacy 1846-1990, and Birth of a Tragedy. Avtar Singh Bhasin, have tried to sift truth about `Pakistan’s aggression’ and the myth of `accession instrument’. Curious readers may refer to Lamb’s Incomplete Partition,  Kashmir – A disputed legacy 1846-1990, and Birth of a Tragedy; besides, Bhasin’s India and Pakistan: Neighbours at Odds ( Bloomsbury, New Delhi, 2018),  10-volume documentary study of India-Pakistan Relations 1947-2007. It contains 3649 official documents, accessed from archives of India’s external-affairs ministry. Also, Selected Works of Jawaharlal Nehru (SWJ), Nehru Memorial Museum and Library, Department of Culture, Government of India.

Let’s have a bird’s-eye view of documented facts.

UN outlaws `accession’ and supports plebiscite: Accession resolution, passed by the occupied Kashmir’s ‘constituent assembly’ is void. Aware of India’s intention to get the ‘Instrument of Accession’ rubber-stamped by the puppet assembly, the Security Council passed two resolutions, Security Council’s Resolution No 9 of March 30, 1951 and confirmatory Resolution No 122 of March 24, 1957,  to forestall the `foreseeable accession’.

It is eerie to note that `Instrument of Accession’ is not registered with United Nations India took the Kashmir issue to the UN in 1948 under article 35 of Chapter VI which outlines the means for a peaceful settlement of disputes on Jammu and Kashmir state, not under Chapter VII dubbing Pakistan as `aggressor’. India knew at heart that she herself was an aggressor.

India’s `father of constitution’ Ambedkar advocates a plebiscite: After revoking the special status of Jammu and Kashmir, India’s prime minister Narendra Modi told the nation that the government has fulfilled Ambedkar and other tall leaders’ dream. His view was orchestrated by a coterie that included Union Minister Arjun Meghwal, Vice President Venkaiah Naidu, and  BSP President Mayawati.  There are no documents to corroborate the view that Ambedkar opposed article 370. Ambedkar was misquoted by Hindu extremist leader  Balraj Madhok in RSS mouthpiece, Organiser, published on November 14,  2004

Ambedkar’s well-documented speeches, writings and parliamentary debates  are available on the Ministry of External Affairs’ website. Ambedkar sought a quick solution for the Kashmir issue and advocated a plebiscite. Ambedkar even said that the Partition was the right solution for Kashmir!

In a speech Ambedkar rendered in the Parliament on 10 October 1951, while resigning from Nehru’s cabinet, he said, “Give the Hindu and Buddhist part to India and the Muslim part to Pakistan, as we did in the case of India. We are really not concerned with the Muslim part of Kashmir. It is a matter between the Muslims of Kashmir and Pakistan. They may decide the issue as they like.” (BR Ambedkar,  in 1951). He suggested a zonal plebiscite saying, “… If you like, divide it into three parts: the Cease-fire zone, the Valley and the Jammu-Ladhak Region, and have a plebiscite only in the Valley. What I am afraid of is that in the proposed plebiscite, which is to be an overall plebiscite, the Hindus and Buddhists of Kashmir are likely to be dragged into Pakistan against their wishes and we may have to face the same problems as we are facing today in East Bengal.” Obviously, Ambedkar did not want to cling to Valley against wishes of the Muslim majority there. In another speech in 1953, during a parliamentary debate on India’s

foreign policy, Ambedkar said, “The key note of our foreign policy is to solve the problems of the other countries, and not to solve the problems of our own. We have here the problem of Kashmir. We have never succeeded in solving it. Everybody seems to have forgotten that it is a problem. But I suppose, someday, we may wake up and find that the ghost is there.”(BR Ambedkar, in 1953).

Nehru disowns `accession’ and supports plebiscite: In  Chapter 5 titled Kashmir, India’s Constitution and Nehru’s Vacillation (pages 51-64), Bhasin Nehru discarded maharajah’s and Kashmir assembly’s `accession’. In a letter dated October 31, 1947, addressed to the disputed state’s prime minister, he `after consideration of the problem, we are inclined to think that it [plebiscite] should be held under United Nations’ auspices (p. 28 ibid.). He reiterated in New Delhi on November3, 1951 that `we have made it perfectly clear before the Security Council that the Kashmir Constituent Assembly does not [insofar] as we are concerned come in the way of a decision by the Security Council, or the United Nations’(SWJ: Volume 4: page 292, Bhasin p.228). Again, at a press conference on June 11, 1951, he was asked `if the proposed constituent assembly of Kashmir “decides in favour of acceding to Pakistan, what will be the position?”’ he reiterated,  `We have made it perfectly clear that the Constituent Assembly of Kashmir was not meant to decide finally any such question , and it is not in the way of any decision which may ultimate flow from the Security Council proceedings’ (SWJ: Volume 15:, Part II, page 394. Bhasin page 56). He re-emphasised his view once again at a press conference in New Delhi On November 3, 1951. He said `we have made it perfectly clear before the Security Council that the Kashmir Constituent Assembly does not [insofar as] we are concerned come in the way of a decision by the Security Council or the United Nations’. Bhasin points out (page 57 op. cit.), `at press conference on 24 July, 1952 when asked what the necessity of plebiscite was now that he had got

[accession by]

the Constituent Assembly, he replied “Maybe theoretically you may be right. But we have given them an assurance and we stand by it (SWJ: Volume 19, pp. 240-241. Bhasin).

Was India the `aggressor’ in Kashmir in 1947: The factual position is that India marched its troops into Kashmir without Maharajah’s permission _ an act of aggression. Historian Alastair Lamb, in his book Incomplete Partition (Chapter VI: The Accession Crisis, pp.  149-151) points out that Mountbatten wanted India not to intervene militarily without first getting `instrument of accession’ from maharajah [prince] Hari Singh.  Not doing so would amount to `intervening in the internal affairs of what was to all intents and purposes an independent State in the throes of civil conflict’.  But, India did not heed his advice. Lamb says `timing of the alleged Instrument of Accession undoubtedly affected its legitimacy'(p.172, ibid). He adds `If in fact it took place after the Indian intervention, then it could well be argued that it was either done under Indian duress or to regularise an Indian fait accompli’.

Lamb concludes (p. 191, ibid):`According to Wolpert, V. P. Menon returned to Delhi from Srinagar on the morning of 26 October with no signed Instrument of Accession.  Only after the Indian troops had started landing at Srinagar airfield on the morning of 27 October did V. P.   Menon and M. C. Mahajan set out from Delhi from Jammu. The Instrument of Accession, according to Wolpert, was only signed by Maharajah Sir Hari Singh [if signed at all] after Indian troops had assumed control of the Jammu and Kashmir State’s summer capital, Srinagar.

Lamb regards the so-called Instrument of Accession, ‘signed’ by the maharajah of Kashmir on October 26, 1947, as fraudulent (Kashmir – A disputed legacy 1846-1990). He argues that the maharajah was travelling by road to Jammu (a distance of over 350 km). How could he sign the instrument while being on the run for safety of his life? There is no evidence of any contact between him and the Indian emissaries on October 26, 1947. Actually, it was on October 27, 1947 that the maharajah was informed by MC Mahajan and VP Menon (who had flown into Srinagar) that an Instrument of Accession is being fabricated in New Delhi. Obviously, the maharajah could not have signed the instrument earlier than October 27, 1947. Lamb points out Indian troops had already arrived at and secured Srinagar airfield during the middle of October 1947. On October 26, 1947, a further airlift of thousands of Indian troops to Kashmir took place.

He questions: “Would the Maharajah have signed the Instrument of Accession, had the Indian troops not been on Kashmiri soil?” Actually, it was on October 27, 1947 that the maharajah was informed by MC Mahajan and VP Menon (who had flown into Srinagar) that an Instrument of Accession is being fabricated in New Delhi. Obviously, the maharajah could not have signed the instrument earlier than October 27, 1947. The instrument remains null and void, even if the maharajah had actually signed it. In his later work, Birth of a Tragedy, Lamb claimed that Maharajah of Jammu and Kashmir never signed the Instrument of Accession at all.

No allegiance to Indian constitution in `instrument’: The ‘Instrument’ expresses ‘intention to set up an interim government and to ask Sheikh Abdullah to carry the responsibilities’ with maharajah’s prime minister. By Balkanising the disputed state, India tore the Instrument of Accession, even otherwise doubtful, to shreds. Para 7 of the Instrument of Accession,  `signed’ by Maharaja Hari Singh ostensibly on October  26, 1947 stated, “nothing in this Instrument shall be deemed to commit me in any way to acceptance of any future Constitution of India or to fetter accession resolution, passed by the occupied Kashmir’s ‘constituent assembly’. Bhasin, p. 57).

Pakistan never labeled `aggressor’ at UN: Nehru told parliament on March 1, 1954 `that …United States have thus far not condemned it [aggression] and we are asked not to press this point in the interest of peace (Bhasin,  pp. 55-56, ibid.).

Nehru himself invokes UN’s intervention: Bhasin points out Nehru made `tactical error’. One `of committing himself to the UN’ (p. 28. op. cit., SWJ: Volume 8: pages335-340). Accession documents are un-registered with the UN.

Post-Nehru equivocal rhetoric: The Kashmir Question is intact on General Assembly’s agenda, with United Nations’ Military Observers’ Military Group on duty.

Inference: It is eerie that the whole architecture of India’s `integral part’ stand on Kashmir is erected on the mythical `instrument of accession’ and its endorsement by the disputed state’s assembly. Legal rigmarole at India’s Supreme Court about special status being temporary or permanent is immaterial. UN charter and right to self- determination override ultra vires `accession’ antics. 

Mr. Amjed Jaaved has been contributing free-lance for over five decades. His contributions stand published in the leading dailies at home and abroad (Nepal. Bangladesh, et. al.). He is author of seven e-books including Terrorism, Jihad, Nukes and other Issues in Focus (ISBN: 9781301505944). He holds degrees in economics, business administration, and law.

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South Asia

What does the Kashmiri want?

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Friday prayers in Srinagar, Jammu and Kashmir. © John Isaac

A group of envoys visited the illegally-occupied Jammu and Kashmir State ostensibly `to take first-hand account of the situation in Jammu and Kashmir and government’s efforts to restore normalcy’ (Hindustan Times February 17, 2021). Srinagar welcomed the envoys with a spontaneous shutdown. Prior to the visit, political leaders and human-rights activists were detained. The envoys did not visit Farooq Abdullah, Mehbooba Mufti or any of the other opposition Kashmiri leaders.

The Hindu dated February 17, 2021 reported ‘The J&K government showcased “deepening democracy” to visiting 24 foreign diplomats, who arrived on a two-day tour of the Union Territory (UT) on Wednesday amid a spontaneous shutdown in Srinagar and alleged detention of recently elected National Conference (NC) district council members in Budgam’.

Post-special-status abolition situation

After abrogation of the special status, India took a number of steps to silence public dissent_diurnal and nocturnal search operations to hound, kidnap or kill the Kashmiri, Internet ex-communication, blatant use of draconian laws against ordinary Kashmiris and their leaders alike. A law was passed to jail parents of stone-pelters., if any. Meanwhile local body elections were held in which the ruling BJP was cut to size. But, India, as reported b y the Hindu also, showcased the elections in international media as a proof of popular participation and contentment of the people with the status quo.

Have the Kashmiri resigned to their fate

The mysterious silence in the Valley during the envoys’ visit speaks volumes on how much the Kashmiri hate India. However, it appears the Kashmiri could have shown their ennui through some mode of peaceful protest.  They could draw lessons from the Occupy the Wall Street or Precariat Movement in the USA.

Occupy has six letters. A group of six persons mostly celebrities in their fields, stand up at some busy street holding letters O,C, C, U, P, and Y. The Kashmiris also could have displayed the letters in word `AZADI’ through a group of five persons.

Apathy

Arnold Toynbee, in his Challenge and Response Theory postulates that if a challenge is too onerous a nation may become apathetic. In similar vein, Ibn-e-Khaldoon suggests that survival of a tribe (nation) depends on cohesion (asabiya, nationalism) of a tribe faced with life-and-death threat around its frontiers.

Amy Chua (Political Tribes: Group Instinct and the Fate of Nations) talks about static or dynamic response of a society as shaped by group instincts of various components of a society.

Applying Amy Chua’s framework to Kashmir situation

Amy Chua challenges the view that the conventional mechanism of demokratia (government by the people) is a panacea for all the problems of a society. Thus the recently-held local level elections or even `state assembly’ elections in occupied Kashmir are no panacea for the Kashmiris’ simmering discontentment, their revulsion to yoke of Indian rule. Chua, in her afore-quoted book analysed situation in Vietnam, Afghanistan, Iraq and Venezuela, besides so-called terror tribes including the Islamic State of Iraq and Syria.

Kashmir in Chua’s framework would suggest it is naïve to believe that Kashmiris are resigned to their fate. By analogy, even a thousand years of exploitation by a microscopic Chinese population did not subdue the Vietnamese hatred of the Chinese. As soon as the Americans left Vietnam, the native Vietnamese prowled upon the rich community of Chinese like a pack of wolves. The Americans plunged into decade long futile war with Vietnam without realizing that the Vietnamese were not Chinese stooges.

The indomitable fighting spirit

Indian forces had been using pellet guns to blind the Kashmir. Now, former chief minister Mehbooba Mufti, they have begun to use even chemical weapons against the Kashmiri.

Let us have a glimpse of the dogra’s reign of terror in Kashmir. To stifle the Kashmiri’s fighting spirit, the dogra punished even Kashmiri children who played with fork-slings (ghulail) and stones (Muhammad Yousaf Saraf, Kashmiris Fight for Freedom, vol. 1, p. 50). Under the dogra rule, the Kashmiri were treated no better than beasts of burden. Instead of donkeys and horses, Kashmiri Muslims were used to transport goods across Gilgit, Leh and Skardu. They carried luggage on their backs across glaciers as high as 17,000 feet. Thousands of them perished along the way each year owing to frost bites, fall from a precipice, and hunger or sickness. The dogra caravans were not humane enough to stop for a while in the snowy passes to look after the injured porters (or ‘human beasts of burden’). Besides performing the forced labour, the Kashmiri had to pay heavy taxes. Whole of their produce was confiscated by the dogra. Little was left for tillers and their children to eat. On every item, the oppressed Kashmiri had to pay multiple taxes. Take shawls. Not only the shawl-makers were taxed, but also the other intermediaries like importers of pashmina (wool) from Ladakh, and storekeepers, whether wholesalers or retailers (ibid. p. 280-81).

The regressive revenue system resulted in a famine during winter of 1877. People began to die of starvation. Instead of releasing grain stocks from the royal go-downs, the maharajah’s constabulary drowned the starved, crying people in the Wullar Lake. Saraf writes: “Whole boat-loads of starving people have been conveyed by the Maharajah’s officials to the Woolar Lake, and there drowned” (ibid. p. 294).

The reign of terror by Indian forces (now estimated at about nine lac regulars and security personnel) who replaced the maharajah’s constabulary on October 27, 1947 is no less gruesome. International human-rights organisations, as well as India’s National Human Rights Commission, have brought into limelight the Kashmiri’s mysterious disappearances, their custodial deaths, and countless rapes of hapless Kashmiri women.

Like the dogra, Indian rulers are mercilessly exploiting Kashmiris’ economic resources. Bulk of locally-generated electricity is being diverted to Indian states. The tourism industry is in shambles. Highly – educated people have no jobs. With no inflow of tourists, the shopkeepers have no business. Unlike the occupied Kashmir, all the socio-economic sectors in Azad Kashmir are progressing by leaps and bounds.

Toynbee’s Challenge and Response Theory suggests that if the challenge is too strong, a nation becomes apathetic. Ibn-e-Khaldoon’s asabiya (spirit of national cohesion) also suggests that a nation’s spirit is likely to be smothered by a challenge which is too heavy. Historical lessons do not apply to the Kashmiri’s struggle. Neither Indians, nor the dogra could gag them. The struggle for freedom has continued unabated.

The lesson from Kashmiris’ struggle for freedom is that repression or palliatives like elections in occupied Kashmir are no good. The Kashmiri wants “freedom”. Their group instinct is `resistance’. But they need to learn from peaceful resistance movements like the Occupy and the Precariat.

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Pakistan Day Celebrations: Civilian Participation

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Pakistan got independence on 14 August 1947 by hectic political struggle from the platform of All India Muslim League (AIML) under the dynamic leadership of Quaid e Azam Muhammad Ali Jinnah. The presidential address at Allahabad on 29 December 1930 of Dr. Muhammad Iqbal, accelerated and gave more clarity to the movement. He presented the idea and concept that Muslims are a separate nation by emphasizing that a nation is distinguished from the other based on religion, customs, and traditions. At the same time, he strongly disagreed with the Western concept of religion as a private affair. Iqbal explained that Islam is a way of life and thus Muslims are a separate nationand accentuated that unless their rights areprotected, it is impossible to establish peace and tranquility in the sub-continent. The determined political struggle of AIML led to March 23, 1940, Lahore Resolution, at its 27th annual session. The Quaid addressed the session on the first day andstressedthat Hindus and Muslims follow two different religions, philosophies, social customs literature and this made them two distinct nations.

The contents of the resolution, according to Story of Pakistan are“No constitutional plan would be workable or acceptable to the Muslims unless geographical contiguous units are demarcated into regions which should be so constituted with such territorial readjustments as may benecessary. That the areas in which the Muslims are numerically in majority as in the North-Western and Eastern zones of India should be grouped to constitute independent states in which the constituent units shall be autonomous and sovereign”. It strongly rejected the concept of United India. The word states wassubstituted to one state by a resolution passed at the 1941 Madras session of the AIML which stated, “everyone should clearly understand that we are striving for one independent and sovereign Muslim State.” Moreover, in all speeches, the Quaid used the word “an independent homeland” or “an independent Muslim state”.Pakistan and India became dominions on 14 and 15 August 1947 respectivelyby the Indian Independence Act, 1947, based on the Mountbatten Plan of 3 Junepassed by the parliament of the UK on 18 July. Keeping in view the atrocities being committed by RSS, a militant wing of BJP in Indian Illegally occupied Kashmir (IIoK), and minorities especially Muslims in all over Indianot being allowed to practice religion freely, havevery sturdily substantiated the decision of AIML to fight for a separate state for Muslims. It elucidates their political acumen and far-sightedness. 

Pakistan remained a dominion for about nine years till thefirst constitution as the Islamic Republic of Pakistan was adopted on 23 March 1956.Thereafter 23 March was celebrated as “Republic Day” (Yome Jamhooria)every year to commemorate the Lahore resolution and adoption of the constitution.   After the imposition of martial law by Ayub Khan in Oct 1958,it is being celebrated as“Pakistan Day”. Probably the plotter of the coup could not celebrate constitutionalism and democracy on March 23 so ‘Republic Day’ was replaced with ‘Pakistan Day.  The main feature is a three-servicesparade in Islamabad followed bythe display of military weapons and equipment. Floats of the provinces also march past. The flypast by Army and Navy combat aircraft displaying their weapons and equipment.The flypast by PAF fighters and aerobatic.

The celebrations are spread over about two and half hours.Pakistan Day has taken the shape of a Defense Day which was not originally intended. Moreover, Army, Navy, and Air Force organize their respective Defense Days on 6,8, and 7 Septemberevery year. The events of the Pakistan Day parade give an impression especially to civilians that military strength is the only most important component of national power. The remaining such as economic capacity, natural resources, industrial capacity, national cohesion, political structure, and leadership, etc. which are also very vital needs to be given projection. Therefore, parade proceedings may be modified to include more participation of civilian-related events. The latest inventory and indigenously developed weapons and equipment may be displayed to reduce timings. The PAF fighters may only carry out professional flypast andaerobatic performance similar to the aerobatic display team, like “Red Arrow “may be excluded. It is pertinent to mention that most of the countries have prohibited aerobatic display in public places to avoid any untoward incident. It is suggested that floats carrying students who have topped in the boards and universitiesand have done distinct research work in the past year may be added. Similarly,floats carrying civilians who have been awarded Pride of Performance and other awards, businessmen who have been bestowed awards, sportsmen who have brought honors for Pakistan may also be included.  Few industrial floats may also be added with indigenously manufactured machinery and other items.Floats carrying agricultural products and livestock may also be considered.Citations are read as the float passes the dais. Moreover, in Islamabad and the provincial capitals industrial exhibitions may be organized which may include indigenously developed machinery and other items.The civilian participation in Pakistan Day celebrations will certainly add colors and act as a source of pride for them as well as for the nation.

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Ancestral Lineage of Hazaras: from Afghanistan to Pakistan

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While the origins of Hazaras are much debated, opinions differ when it comes to the ancestral lineage of Hazara community. According to some historians, Hazaras are the original inhabitants of Hazarajat (now central Afghanistan).Among Hassan Pouladi, Prof. Shah Ali Akbar, Fletcher, and Abdul HaiHabibi, J. P. Ferrier who was a renowned French scholar was the first who argued based on his explanations of the Greek historian Quintus Curtius about the battles of Alexander the Great and his travels to these areas, now Afghanistan that Hazaras were native inhabitants of Afghanistan since the time of Alexander the Great and have not migrated from any other places to this land.

Whereas, according to some, Hazaras have Mongolian ancestry under Genghis Khan. This notion that Hazaras have Mongolian origin takes its origin in the 19th century when European came to Afghanistan, and they distinguish people with Mongolian featured faces among other Caucasian faces. Hazaras were originally represented by the word ‘Ozala’ or ‘Hosala’ which, with the passing of time became ‘Hazara’. The very word ‘Hazara’ then was used to refer to the counting system in the armed forces of Genghis Khan i.e. ‘hazara’ that meant thousand, which comprised one level of the troops.

Yet, few opinionate, Hazaras have Persian and Turko-Mongolian ancestry. According to a report they descended from Genghis Khan’s Army that mixed with Persian and Turkic locals whom as a result of conflict had been settled in now Hazara inhabited areas of Afghanistan.

Nevertheless, some think, Hazaras have ancestral lineage with theKushan Dynasty that goes back two millennia when Bamiyan in Afghanistan was home to the largest statues of ancient Buddhist civilization. Patrons of this idea highlight the similar facial features of Hazaras to those of Buddhist murals and statues in the region. Whilst, some of the Hazaras believe that they are the descendants of one of the sons of Noah.

Although, all the above mentioned theories might differ when it comes to ancestral lineage of Hazara community, but they have one thing in common and that is the land of Hazaras which now constitute parts of Afghanistan, Iran, and Pakistan. People of Hazaras settled in the mountainous regions of central Afghanistan as early as the 19th century, with the majority of their inhabitants living in Hazarajat (the land of Hazara), which is situated in the rough central mountainous core of Afghanistan with an area stretch over 50,000 sq.km.The Hazaras speak a dialect of Persian (Dari dialect) that is called Hazaragi. Hazaragi was one of the two largest languages of Afghanistan. Hazaragi includes many Mongolian and Turkic words, which also maintains the theory that they have Mongolian ancestry.

Afghanistan is a multi-ethnic country with almost 8 major and 10 minor different ethnic groups; among major ethnic groups are Pashtun, Tajiks, and Hazaras etc. Hazaras were once the largest ethnic group in Afghanistan and constituted approximately 67% of the total population, but today their population hardly makes up around 9% of Afghan population. The reason for their massacred lies in their off target political action when they backed the wrong candidate in the accession struggle in the late 19th century, that had changed the life of Hazaras and their role in Afghan politics and ultimately in Afghan government.

Reports from the 20th century depict that arm forces of Afghanistan made pyramids out of Hazaras heads after some of the massacres, as a form of warning to the remaining Hazaras, yet this could not be regarded as the last savage and barbaric government repression of the Hazaras. Towards the end of 20th century during the rule of Taliban in Afghanistan, government specifically targeted the Hazaras for persecution and even genocide. This brutal history of persecution of Hazaras in Afghanistan resulted in killing more than half of their population with some migrating to neighboring countries like Pakistan and Iran.

Whereas, according to historical evidence migration of Hazaras from Afghanistan to Baluchistan province, Pakistan took place about 150 years ago, initially due to economic purposes. But mass migration of Hazara population took place in the late 19th century, mainly due to their persecution and targeted killing at the hands of different afghan rulers and Taliban government that forced them to migrate to Pakistan, and so they settled here.

In Pakistan, the estimated number of people of Hazara community is between 0.6-0.9 million, living and residing in different parts of the country including Karachi, Parachinar, Sanghar, Nawabshah, Hyderabad, also in different parts of GilgitBaltistan and Punjab. In Baluchistan province, the bulk of Hazara population are residing in Quetta and other parts of Baluchistan such as Sanjawi, Much, Zhob, Harnai, Loralai, and Dukki, where their population makes up around 0.4-0.5 million.Unfortunately, along with their migration, the Hazara community brought with them the history of their persecutions based on their ethnicity, religious orientation of sect and also their ethnically unique facial curvatures, and so, their tenure of oppression at the hands Taliban and other terrorist organization like Lashkar-e-Jhangvi, Sipah Sahabah, al-Qaeda and other Sunni radical militants organization that also includes ISIS in its list is on-going in Pakistan.

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